Who Is This?

“Who is this coming up from the wilderness like a column of smoke, like a fragrant billow of myrrh and frankincense, every kind of fragrant powder of the traveling merchants? Look! It is Solomon’s portable couch! It is surrounded by sixty warriors, some of Israel’s mightiest warriors. All of them are skilled with swords and well-trained in warfare. Each has his sword at his side, to guard against the terrors of the night.” Song of Solomon 3:6-8 NET

Today, we embark on a journey through the intricate motifs and themes that are the heart and soul of the Song of Solomon. As we immerse ourselves in these poetic verses, we are drawn into a world filled with anticipation, where the splendor of a bridal procession unfolds—a joyous celebration of love, commitment, and the sacred union of two hearts. This beautiful procession, which we will further explore in my next post, serves as a breathtaking prelude to a momentous event: the wedding that symbolizes the merging of two souls destined for one another.

On a deeper and more profound level, our heavenly Bridegroom—who surpasses even the illustrious King Solomon in His majesty and grace—is our Lord Jesus Christ. In His infinite love, He has redeemed us through His sacrificial act on Calvary’s cross, offering us the gift of salvation and inviting us into an eternal relationship filled with divine purpose and joy. As cherished members of the New Testament Church, we find ourselves promised to Him as His beloved bride. When we place our believing loyalty in Jesus, we are granted the magnificent hope of participating in the joyful and glorious marriage supper of the Lamb. During this everlasting festivity, we will stand in His radiant presence, enveloped in His love for all eternity.

He will take deep delight in His bride, perfected in beauty, unblemished, and radiant, as He lovingly nourishes and cherishes us, ensuring we are cared for in every way. This profound understanding of His everlasting love and unwavering commitment fills our hearts with immense comfort, security, and profound joy, reminding us of our treasured place in His grand design and knowing first-hand His tender care for each of us.

I am firmly convinced that this magnificent procession is en route to Jerusalem, the illustrious palace of King Solomon, celebrated for its extraordinary beauty and architectural grandeur. As we explore the verses ahead, I envision a captivating portrayal of a resplendent wedding ceremony, teeming with vibrant festivities, exquisite decorations, and joyful celebrations, embodying the era’s cultural richness. We must establish some guiding principles for this post to maintain clarity and depth in our discussion. With that in mind, let us thoroughly examine each verse, uncovering the intricate layers of meaning and the vivid imagery they present.

The song begins with the intriguing question, “Who is this?” This inquiry prompts listeners to ponder the identity of an enigmatic figure, shrouded in mystery and allure. Biblical commentaries on this subject reveal a fascinating divide among scholars. Some assert that this figure is none other than King Solomon himself, symbolically linked to his extravagant chariot and lavish bed—emblems of his immense wealth and royal status. In stark contrast, other commentators propose that if this figure were truly Solomon, one would expect to find him reigning over his court within the splendid confines of the palace in Jerusalem. This juxtaposition has sparked a lively and amicable debate among biblical experts, each contributing unique insights to this captivating discussion.

Yet, I believe the answer to the question, “Who is this?” can be found within the text. The Hebrew pronoun used for “this” is “zot,” an unassuming word with profound implications. Notably, “zot” is feminine in gender and singular in number, indicating that it refers to an individual woman rather than a collective group. This linguistic distinction invites us to envision a singular figure—possibly a maiden or a royal lady—elegantly riding in the chariot, exuding grace and poise.

While some translations may refer to this as Solomon’s bed, a more accurate interpretation would frame it as a luxurious portable couch, an exquisite piece of furniture typically transported by a procession of attendants. This conveyance, known as a litter or palanquin, adds a layer of opulence and signifies the high status of the woman in question. The imagery crafted by these descriptions evokes a sense of nobility and romance, hinting at a deeper narrative and inviting us to explore the rich tapestry of relationships and themes woven throughout the text.

“Who is this coming up from the wilderness?” This question signifies a transformative moment in Solomon’s love story with the Shulamite girl. Profoundly enamored with her, Solomon dreams of a joyous wedding on the horizon, a celebration infused with hope and promise. The young woman shares in this exhilaration, eagerly expressing her desire to know Him, to be enveloped in His presence, and to cultivate an intimate fellowship with Him since the very beginning of their story, articulated in chapter one.

Picture Solomon, surrounded by the opulence of his grand palace in Jerusalem, where he meticulously arranges this momentous occasion for his beloved. He has sent forth a magnificent palanquin, a lavish royal litter draped in delicate fabrics, to transport his fiancée from her quaint farmhouse. This humble abode, nestled in a picturesque vineyard, is where her brothers reside, creating a backdrop of familial warmth and simplicity that contrasts with the palace’s grandeur. The text mentions her coming from “the wilderness,” a term that typically conjures images of stark, arid deserts. In Hebrew, the word “midbar” is used, which is translated as “desert” thirteen times throughout the Old Testament scripture, evoking a sense of desolation and isolation.

So, who is this resilient young woman emerging from the desert? Her journey resonates with my own experience. When Jesus found me, I was lost in a parched and barren landscape, my soul crying out in despair. My life felt directionless and empty, consumed by tumult and uncertainty. Yet, in that brokenness, He reached out to me. By His immeasurable grace, He saved me; through His sacrificial love, He redeemed my life. I hold onto the hope of one day being carried away by His personal litter or palanquin, just as He promises to do for every believer who places their believing loyalty in Him.

The Hebrew word for “coming up” is “alah,” embodying the essence of rising, ascending, or climbing toward something greater. “Who is this who is coming up from the wilderness?” This imagery intertwines with the sacrificial rites described in Leviticus 1:3-9, where a whole burnt offering is presented to the Lord as a fragrant food offering. The smoke ascends gracefully, a soothing aroma that pleases God’s heart. This profound symbolism also reflects the ultimate sacrifice of Jesus on the cross at Calvary, an act of divine obedience that brought honor and glory to His Father, a pleasing aroma slowly wafting toward heaven.

Do we fully grasp why we are privileged to emerge from the wilderness? How do we rise from the depths of despair, the mire that ensnares our souls? How can we escape the grave of spiritual deadness, entangled in our sins against an eternally holy God? The answer is found in the incredible truth that Jesus laid down His life on Calvary, shedding His precious blood as the ultimate sacrifice for everyone, fulfilling the righteous demands of God’s justice. “Who is this coming up?” Indeed, one day, Lord, we will rise and leave the arid wilderness of this world behind us. We are but transient wanderers, pilgrims journeying toward our true home. You know this truth better than anyone, Lord. It is because of the sacrifice at Calvary that we have secured an eternal place in Your kingdom—a promise that fills us with unshakeable hope and unspeakable joy.

The phrase “like columns of smoke” can be examined through two distinct lenses. The first paints a picture of an impressively large and opulent grand wedding train or entourage. Instead of being drawn by traditional horses, a cadre of robust men supports this elegant litter or palanquin that carries the bride. This luxurious mode of transportation features sturdy staves or poles strategically placed for balance and stability, allowing these capable men to carry the young lady safely. This is particularly significant as it emphasizes the elevation toward Jerusalem—a city of spiritual significance. In the Old Testament context, the journey toward God’s house is often depicted as an upward ascent, symbolizing the path to heaven. It underscores the belief that we cannot reach such a divine destination solely through our own efforts; instead, we rely on divine intervention. Jesus facilitates our passage into His Kingdom by sacrificing His body, and we gain access through our believing loyalty in Him. The Holy Spirit acts as our guide, leading and carrying us in the right direction toward spiritual fulfillment and salvation.

This journey is further illustrated in the parable of the Good Samaritan, found in Luke 10:30. The Scripture states, “Jesus replied, ‘A man was going down from Jerusalem to Jericho and fell into the hands of robbers, who stripped him, beat him up, and went off, leaving him half dead.’” This imagery of descent illustrates the perils we face when straying away from our spiritual destination.

The second interpretation of “columns of smoke” evokes a powerful and ethereal image of divine guidance. It brings to mind the dramatic scenes of the Exodus, where God led Moses and the Jews through the desolate wilderness with a mesmerizing pillar of cloud during the day and a radiant pillar of fire by night. This heavenly guidance embodies God’s ever-present companionship and protection, underscoring His commitment to His people throughout their trials. Such imagery of the Shekinah glory illustrates not just a protective presence but also a dynamic relationship in which God actively shapes the lives of His followers, steering them through life’s adversities and toward their ultimate, sacred destination.

“Like a fragrant billow of myrrh and frankincense,” the term “fragrant” in Hebrew is “qutar,” which literally translates to the act of burning incense. This incense was an integral part of worship, offered daily at the tabernacle to create a sweet-smelling aroma that would rise to God. The ritual took place on the golden altar of incense, specially designated for this purpose, symbolizing the prayers of the faithful being lifted upward towards heaven.

Similarly, we, once wandering in the spiritual desert, have been found and loved so deeply by God that He chose to save us. Through His grace, we have been granted new identities as children of God in His Kingdom despite being mere pilgrims and strangers in this world. God promises that He will return to take us back to His Kingdom palace, which has been painstakingly prepared for us and reflects His love and care.

This transformation is beautifully illustrated by the imagery of myrrh and frankincense. Myrrh, an aromatic resin traditionally used in the Near East for embalming, preserves bodies after death. This detail evokes the image of our Savior, who was prepared for entombment with myrrh, symbolizing the sacrificial love He demonstrated for humanity. Interestingly, myrrh itself means “bitter,” representing the profound truth that our Jesus embraced the bitterness of death so that we might experience the sweetness and joy of eternal salvation.

The other element, frankincense, originates in the Hebrew word “levonah,” meaning “white.” This reflects its color and fragrance; frankincense is derived from the sap of certain trees and is renowned for its use in religious rituals across many faiths. When exposed to heat, it emits a sweet and inviting aroma, symbolizing the prayers and devotion of the people.

Even though we were conceived in sin, we are, through faith, dead to that sin. We are saved by His marvelous grace, and He promises to return for us. When He does, we will be a pleasing sight and scent to Him, spiritually adorned with myrrh and frankincense—symbols of preservation that protect us from spiritual decay. Though initially trapped in the death grip of sin, we are now vibrantly alive in Christ.

Through His boundless mercy, we have undergone a profound transformation and spiritual preservation, infused with ground powders and particles that symbolize our renewal. The phrase “every kind of powders of the traveling merchant” likely refers to the exquisite and costly fragrances cherished in ancient cultures, indicating that no expense was spared for the bride’s adornment.

When our Bridegroom, Jesus, redeemed us as His Church, He paid the ultimate price. He sacrificed His life, offering His incorruptible blood as a priceless gift, accompanied by “every kind of powders of the traveling merchant.” We can take comfort in knowing that we are spiritually preserved and lovingly protected by His grace and love, ensuring our place in His eternal Kingdom.

“Look! It is Solomon’s portable couch!” Solomon has graciously dispatched an exquisite and opulent litter, crafted with the finest materials, to escort her. The Hebrew term for “couch” is “mittah,” signifying not just a place to sit, but an invitation to stretch out, unwind, and find comfort. Picture a sumptuous recliner, upholstered in rich fabrics, designed to embrace you as you lean back and relax. The unique aspect of Solomon’s couch lies in its remarkable portability; it was meticulously constructed to be borne by a cadre of strong, skilled men, reflecting both the majesty of the piece and the honor of its occupant.

In Scripture, we encounter the poignant parable of the lost Lamb: “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it? And when he has found it, he joyfully places it on his shoulders, rejoicing. Upon returning home, he calls together his friends and neighbors, proclaiming, ‘Rejoice with me, for I have found my sheep that was lost.’” (Luke 15:4-6).

In this touching story, can we not see ourselves reflected in that lost Lamb, cradled tenderly and carried home by our compassionate Savior? The little Lamb, oblivious to the perilous straying from safety, was not driven by malicious intent, but rather by instinct—curiously following scents and sounds that led it away from the protective presence of the Shepherd into the ominous landscape of isolation and danger. The Shepherd, filled with concern and love, did not respond with anger or judgment toward the lost Lamb; instead, he epitomized kindness, recognizing that a lamb, in its vulnerable innocence, needs the guidance and protection of its Shepherd to navigate the world safely.

When the Shepherd finally locates the wayward Lamb, he gently lifts it onto his shoulders, overflowing with joy and relief at its return. His heart swells as he carries it back, ensuring its safety and well-being, with a spirit of celebration. In that imagery, we can find profound comfort, for we know that we, too, will be lifted high on the shoulders of our Shepherd King, enfolded in love and care.

The powerful parallels drawn from this parable resonate deeply with the essence of Psalm 23, which offers solace and assurance: “The Lord is my Shepherd, I lack nothing. He takes me to lush pastures, He leads me to refreshing water. He restores my strength. He leads me down the right paths for the sake of His reputation. Even when I must walk through the darkest valley, I fear no danger, for you are with me; your rod and your staff reassure me. You prepare a feast before me in plain sight of my enemies. You refresh my head with oil; my cup is completely full. Surely your goodness and faithfulness will pursue me all my days, and I will live in the Lord’s house for the rest of my life.”

“Look! It is Solomon’s portable couch!” This exclamation encapsulates a majestic sight and a powerful reminder of the shelter, love, and unwavering guidance our sovereign Shepherd offers us.

The name Solomon resonates with significance in the text we are exploring, appearing three times in Chapter Three, particularly within verses six through eleven. Each mention evokes the image of Solomon, the illustrious King associated with peace and opulence, who serves as a profound type and shadow of Christ Jesus. Here, Solomon is depicted in all his majesty, encircled by sixty formidable warriors—some of Israel’s mightiest and most revered men—each a master of the sword and exceptionally trained in warfare. This vivid portrayal underscores the strength and camaraderie among these gallant fighters and symbolizes the robust community and unwavering support we encounter on our spiritual journeys.

The term “mightiest” in this context is derived from the Hebrew word “gibbor,” a descriptor highlighting not just physical strength but also the valor and heroism of these champions—men who have proven their mettle in countless battles. Some interpretations suggest that this word hints at their towering stature, stemming from the Hebrew “gibborim,” which translates to giants. This notion conjures images of legendary figures from the biblical narrative. I reflect on Psalm 121:5-8, which beautifully articulates: “The Lord is your protector; the Lord is the shade at your right hand. The sun and moon will not harm you by day or night. The Lord will protect you from all harm and watch over your life.” The sixty swordsmen exemplify divine protection as they safeguard the portable traveling couch and its occupant on their journey toward the grand palace, which symbolizes the ultimate haven of peace and security promised to us by God.

Another Psalm that resonates with this theme is Psalm 34:7: “The angel of the Lord encamps around the Lord’s loyal followers and delivers them.” These sixty champions envelop the portable couch, offering a divine shield around the young Shulamite girl summoned to Solomon’s exquisite palace. She experiences an overwhelming sense of safety and security, cocooned in the protective embrace of these mighty guardians. Additionally, it is significant to note that this is the only occasion where “Israel” is explicitly mentioned in the Song of Solomon. The importance of this detail cannot be overstated, as it frames this narrative not merely as a romantic tale but as a representation of God’s unwavering love for Israel. The allegorical richness of this text invites readers to explore its multiple layers of meaning and interpretation.

The passage highlights, “All of them are skilled with a sword, well-trained in warfare.” Here, the term “trained” derives from the Hebrew word “lamad,” which means not only taught, but able to teach. This notion suggests a lineage of wisdom and expertise—these men are not merely fighters but seasoned veterans, steeped in the knowledge and experience of battle. They do not simply engage foes but impart their hard-earned skills and insights to others, ensuring that the next generation of warriors is equipped for the challenges ahead. This theme echoes the words of Hebrews 1:14, which poses the question, “Are they not all ministering spirits, sent out to serve those who will inherit salvation?” This imagery evokes a strong sense of divine guardianship. These angels depicted in this passage in Hebrews are ever-present, diligently supporting and protecting us as we navigate the complexities of our spiritual paths.

The sixty bodyguards of Solomon form a formidable circle, ready to shield the portable couch from any threat that may arise and hinder its passage to the King’s resplendent palace. An intriguing detail emerges when we examine the word “sword” in this Hebrew text: it appears in the singular form. This reflects the profound truth that only one actual “sword” exists, which embodies the word of God. This sharp, two-edged sword has an unmatched capacity to confront any adversity during our journey. The singular focus on “sword” emphasizes God’s word’s unparalleled power and authority as a guiding force in our lives. While each warrior possesses a sword, they collectively guard and convey one transcendent truth—the word of God.

“Each has his sword at his side, to guard against the terrors of the night.” The words of Ephesians 6:14-17 further enrich this imagery: “Stand firm therefore, by fastening the belt of truth around your waist, by putting on the breastplate of righteousness, by fitting your feet with the readiness that comes from the gospel of peace, and in all of this, by taking up the shield of faith with which you can extinguish all the flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God.” These warriors are fully armed, clad in the complete armor of God, representing unwavering faith and readiness for battle.

“To guard against the terrors of the night,” the term “terrors” translates from the Hebrew word “pachad,” conveying a sense of dread—an immobilizing fear often linked to irrational perceptions of danger. This fear mirrors the presence of adversaries, such as the devil, who prowls around like a roaring lion, seeking those he might ensnare and disrupt, or even devour on their journey. Yet, amid this turmoil, we find solace in the sword of the Spirit—the word of God—able to counter any fear and anxiety that creeps into our hearts or minds. The Scripture reassures us, “Even when I walk through the darkest valley, I fear no danger, for you are with me; your rod and your staff reassure me.” The sword’s presence—God’s word—offers comfort and strength. In this powerful narrative, Solomon summons her; He surrounds her with sixty of His elite bodyguards, leading her to His magnificent palace, a perfect embodiment and picture of the splendor of God’s ideal protection and the glory of God’s eternal kingdom.

Stephen Barnett